Bhagavad Gita - Chapter 18 - Shloka (Verse) 19

प्रोच्यते गुणसंख्याने -- जिस शास्त्रमें गुणोंके सम्बन्धसे प्रत्येक पदार्थके भिन्नभिन्न भेदोंकी गणना की गयी है? उसी शास्त्रके अनुसार मैं तुम्हें ज्ञान? कर्म तथा कर्ताके भेद बता रहा हूँ।ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदतः -- पीछेके श्लोकमें भगवान्ने कर्मकी प्रेरणा होनेमें तीन हेतु बताये तथा तीन ही हेतु कर्मके बननेमें बताये। इस प्रकार कर्मसंग्रह होनेतकमें कुल छः बातें बतायीं (टिप्पणी प0 901)। अब इस श्लोकमें भगवान् ज्ञान? कर्म तथा कर्ता -- इन तीनोंका विवेचन करनेकी ही बात कहते हैं। कर्मप्रेरकविभागमेंसे विवेचन करनेके लिये केवल ज्ञान लिया गया है? क्योंकि किसी भी कर्मकी प्रेरणामें पहले ज्ञान ही होता है। ज्ञानके बाद ही कार्यका आरम्भ होता है। कर्मसंग्रहविभागमेंसे केवल कर्म और कर्ता लिये गये हैं। यद्यपि कर्मके होनेमें कर्ता मुख्य है? तथापि साथमें कर्मको भी लेनेका कारण यह है कि कर्ता जब कर्म करता है? तभी कर्मसंग्रह होता है। अगर कर्ता कर्म न करे तो कर्मसंग्रह होगा ही नहीं। तात्पर्य यह हुआ कि कर्मप्रेरणामें ज्ञान तथा कर्मसंग्रहमें कर्म और कर्ता मुख्य हैं। इन तीनों -- (ज्ञान? कर्म और कर्ता -- ) के सात्त्विक होनेसे ही मनुष्य निर्लिप्त हो सकता है? राजस और तामस होनेसे नहीं। अतः यहाँ कर्मप्रेरकविभागमें ज्ञाता और ज्ञेय को तथा कर्मसंग्रहविभागमें करण को नहीं लिया गया है।कर्मप्रेरकविभाग के ज्ञाता और ज्ञेय का विवेचन क्यों नहीं किया कारण कि ज्ञाता जब क्रियासे सम्बन्ध जोड़ता है? तब वह कर्ता कहलाता है और उस कर्ताके तीन (सात्त्विक? राजस और तामस) भेदोंके अन्तर्गत ही ज्ञाताके भी तीन भेद हो जाते हैं। परन्तु ज्ञाता जब ज्ञप्तिमात्र रहता है? तब उसके तीन भेद नहीं होते क्योंकि उसमें गुणोंका सङ्ग नहीं है। गुणोंका सङ्ग होनेसे ही उसके तीन भेद होते हैं। इसलिये वृत्तिज्ञान ही सात्त्विक? राजस तथा तामस होता है।जिसे जाना जाय? उस विषयको ज्ञेय कहते हैं। जाननेके विषय अनेक हैं? इसलिये इसके अलग भेद नहीं किये गये। परन्तु जाननेयोग्य सब विषयोंका एकमात्र लक्ष्य सुख प्राप्त करना ही रहता है। जैसे? कोई विद्या पढ़ता है? कोई धन कमाता है? कोई अधिकार पानेकी चेष्टा करता है तो इन सब विषयोंको जानने? पानेकी चेष्टाका लक्ष्य एकमात्र सुख ही रहता है। विद्या पढ़नेमें यही भाव रहता है कि ज्यादा पढ़कर ज्यादा धन कमाऊँगा? मान पाऊँगा और उनसे मैं सुखी होऊँगा। ऐसे ही हरेक कर्मका लक्ष्य परम्परासे सुख ही रहता है। इसलिये भगवान्ने ज्ञेयके तीन भेद सात्त्विक? राजस और तामस सुख के नामसे आगे (18 । 36 -- 39में) किये हैं।ऐसे ही भगवान्ने करणके भी तीन भेद नहीं किये क्योंकि इन्द्रियाँ आदि जितने भी करण हैं? वे सब साधनमात्र हैं। इसलिये उनके तीन भेद नहीं होते। परन्तु इन सभी करणोंमें बुद्धि की ही प्रधानता है क्योंकि मनुष्य करणोंसे जो कुछ भी काम करता है? उसको वह बुद्धिपूर्वक (विचारपूर्वक) ही करता है। इसलिये भगवान्ने करणके तीन भेद सात्त्विक? राजस और तामस बुद्धिके नामसे आगे (18। 30 -- 32 में) किये हैं।बुद्धिको दृढ़तासे रखनेमें धृति बुद्धिकी सहायक बनती है। ज्ञानयोगकी साधनामें भगवान्ने दो जगह (6। 25 में तथा 18। 51में) बुद्धिके साथ धृति पद भी दिया है। इससे यह मालूम देता है कि ज्ञानमार्गमें बुद्धिके साथ धृतिकी विशेष आवश्यकता है। इसलिये भगवान्ने धृतिके भी तीन भेद (18। 33 -- 35 में) बताये हैं।त्रिधैव पदमें यह भाव है कि ये भेद तीन (सात्त्विक? राजस और तामस) ही होते हैं? कम और ज्यादा नहीं होते अर्थात् न दो होते हैं और न चार होते हैं। कारण कि सत्त्व? रज और तम -- ये तीन गुण ही प्रकृतिसे उत्पन्न हैं -- सत्त्वं रजस्तम इति गुणाः प्रकृतिसम्भवाः (गीता 14। 5)। इसलिये इन तीनों गुणोंको लेकर तीन ही भेद होते हैं।यथावत् -- गुणसंख्यानशास्त्रमें इस विषयका जैसा वर्णन हुआ है? वैसाकावैसा तुम्हें सुना रहा हूँ अपनी तरफसे कुछ कम या अधिक करके नहीं सुना रहा हूँ।श्रृणु -- इस विषयको ध्यानसे सुनो। कारण कि सात्त्विक? राजस और तामस -- इन तीनोंमेंसे सात्त्विक चीजें तो कर्मोंसे सम्बन्धविच्छेद करके परमात्मतत्त्वका बोध करानेवाली हैं? राजस चीजें जन्ममरण देनेवाली हैं और तामस चीजें पतन करनेवाली अर्थात् नरकों और नीच योनियोंमें ले जानेवाली हैं। इसलिये इनका वर्णन सुनकर सात्त्विक चीजोंको ग्रहण तथा राजसतामस चीजोंका त्याग करना चाहिये।तानि -- इन ज्ञान आदिका तुम्हारे स्वरूपके साथ कोई सम्बन्ध नहीं है। तुम्हारा स्वरूप तो सदा निर्लेप है।अपि -- इनके भेदोंको जाननेकी भी बड़ी भारी आवश्यकता है क्योंकि इनको ठीक तरहसे जाननेपर यस्य नाहंकृतो भावो ৷৷. न हन्ति न निबध्यते (18। 17) -- इस श्लोकका ठीक अनुभव हो जायगा अर्थात् अपने स्वरूपका बोध हो जायगा। सम्बन्ध -- अब भगवान् सात्त्विक ज्ञानका वर्णन करते हैं।

क्रिया? कारक और फल सभी त्रिगुणात्मक हैं? अतः सत्त्व? रज और तम इन तीनों गुणोंके भेदसे उन सबका त्रिविध भेद बतलाना है। सो आरम्भ करते हैं --, यहाँ कर्म शब्दका अर्थ क्रिया है? कर्ताका अत्यन्त इष्ट पारिभाषिक शब्द कारकरूप कर्म नहीं। ज्ञान? कर्म और कर्ता अर्थात् क्रिया करनेवाला -- ये तीनों ही? गुणोंकी संख्या करनेवाले शास्त्रोंमें अर्थात् कपिलमुनिप्रणीत शास्त्रमें गुणोंके भेदसे यानी सात्त्विक आदि भेदसे? प्रत्येक तीनतीन प्रकारके बतलाये गये हैं। यहाँ त्रिधाके साथ एव शब्द जोड़कर यह आशय प्रकट किया गया है? कि उक्त तीनों पदार्थ गुणोंसे अतिरिक्त अन्य जातिके नहीं हैं। वह गुणोंकी संख्या करनेवाला कापिलशास्त्र यद्यपि परमार्थब्रह्मकी एकताके विषयमें (भगवान्के सिद्धान्तसे) विरुद्ध है तो भी गुणोंके भोक्ता ( जीव ) के विषयमें तो प्रमाण है ही। वे कापिलसांख्यके अनुयायी? गुण और गुणके व्यापारका निरूपण करनेमें निपुण हैं। इसलिये उनका शास्त्र भी आगे कहे हुए अभिप्रायकी स्तुति करनेके लिये प्रमाणरूपसे ग्रहण किया जाता है? सुतरां कोई विरोध नहीं है। उनको अर्थात् ज्ञान? कर्म और कर्ताको तथा गुणोंके अनुसार किये हुए उनके सात्त्विक आदि समस्त भेदोंको? तू यथावत् -- जैसा शास्त्रमें न्यायानुसार कहा है उसी प्रकार सुन अर्थात् आगे कही जानेवाली बातमें चित्त लगा।

He states the purport of the subsequent ten verses — 'Atha'. The meaning of the word 'atha' is after the introduction of knowledge etc. Now in expectation of internal division of the presented knowledge etc., this is the meaning.

He states the reason for their being threefold due to difference of Gunas — 'Guṇātmakatvāt'. 'To be stated' — by the nine verses to be spoken, is the remainder.

This being so, first the promise of internal division is made, he says — 'Iti ārabhyate'.

'Karma is the most desired by the agent' — what is defined thus is not denoted by the word Karma here, he says — 'Na'.

There is no other kind in knowledge etc. apart from Gunas, to determine this is the emphasis, he says — 'Guṇa'. He states the authority for the threefold nature caused by difference of Gunas in each of knowledge etc. — 'Procyate'.

Objection: Kapila, Patanjala etc. scriptures are invalid due to having contradictory meanings, how are they made authority here? To that he says — 'Tadapi'. Even if there is contradiction in specific subjects, validity in the contextual meaning is not contradictory, this is the meaning.

Although Kapilas etc. are skilled in inquiry of functions of Gunas and in description of secondary operation enjoyment etc., still how is their scripture made authority here? Doubting thus he says — 'Te hi'. The internal division in each of knowledge etc. is the meaning to be spoken; statement of its fame in other systems also is 'praise'; for that sake, taking the view of Kapila etc. is useful here, this is the meaning.

He concludes the non-contradictory meaning of the third quarter — 'Na'. He explains 'Yathāvat' etc. — 'Yathānyāyam'.

To show that action, factors, and fruits have no connection with the Self, since all of them are composed of three Gunas, the exposition of threefold nature by difference of Sattva, Rajas, and Tamas Gunas is started — 'Jñānam'.

By the word 'Karma', action (Kriya) is to be grasped, in accordance with what will be said. Objection: 'Karma is the most desired by the agent' — this technical Karma (object) and Karta (agent) — executor of actions — by difference of Gunas — by difference of Sattva etc. Gunas is stated as threefold only in 'Guṇasaṃkhyāna'.

The emphasis (eva) is for determining that there is no other kind in knowledge etc. apart from Gunas.

'Guṇa' — Sattva etc. — are fully proclaimed by difference of effects wherein, that is 'Guṇasaṃkhyāna' — the Kapila scripture; although it contradicts regarding the subject of oneness of Supreme Brahman, still since those Kapilas are expert in describing the secondary operations of Gunas, that scripture also is accepted for the purpose of praising what is to be said.

Statement that the meaning to be said is well known in other systems also is 'praise'.

Those knowledge etc., by the word 'api' their varieties also, and those created by difference of Gunas, listen. Focus the mind on the meaning to be said, this is the meaning.

Again, to expand on the means [to liberation], He states the differences of Gunas — by 'Jñānam' etc.

'Guṇasaṅkhyāne' — in the section of enumeration of Gunas.

In the sextet of knowledge etc. stated in the previous verse, the knower and the agent are one and the same; so the remaining five, since all of them are modifications of Prakriti, attain the nature of three Gunas; but since the knowable and the instrument are inert, like a pot and an axe, to exclude them, He promises to explain the threefold nature of only the three individually — 'Jñānam'.

Knowledge, action, and agent — only these three are threefold by difference of Gunas, not the knowable and the instrument. 'Guṇasaṅkhyāne' — in the Kapila scripture. Although there, regarding one woman, happiness arises for the husband because for him she is manifested from Sattva; pain arises for Chaitra who does not get her because for him she is manifested from Rajas; hatred arises for the co-wife regarding her because for her she is manifested from Tamas; all states are explained by the woman herself — thus for the Kapilas the threefold nature of knowable and instrument is also well known.

Still, since the woman etc. become objects of love, pain, and hatred for the same man due to difference of cause, the aforementioned arrangement is baseless; and since love etc. appear as inhering in the agent, it is not possible to imagine the woman who is the support as being of the nature of love etc. — therefore, the Lord does not explain the threefold nature of those two.

The literal meaning is clear.

Knowledge regarding action to be done, action being performed, and its performer are said to be of three kinds only according to difference of Gunas like Sattva etc.

'Guṇasaṅkhyāne' — in the enumeration of effects of Gunas. Listen to them also as they are — listen to those knowledge etc. distinct by Gunas as they are.

What then? Therefore He says — 'Jñānam'. 'Guṇāḥ' — Gunas are fully proclaimed by difference of effects wherein, that is 'Guṇasaṅkhyāna' — Sankhya scripture; therein knowledge, Karma — action, and agent are each said to be threefold only by difference of Gunas like Sattva etc. Them also — the knowledge etc. to be described — listen as they are.

'Tridhaiva' — the emphasis 'eva' is for denying independent agency etc. of the Self apart from the adjunct of the three Gunas.

In the fourteenth chapter, by 'There Sattva being stainless' etc., the mode of binding by Gunas was described. In the seventeenth chapter, by 'Sattvic men worship gods' etc., through description of threefold nature caused by Gunas, it was said that abandoning Rajasic and Tamasic nature, Sattvic nature is to be acquired by serving Sattvic food etc.

But here, to show that there is no connection of action, factors, fruit etc. with the Self, the nature of all of them as composed of three Gunas is stated — this distinction should be known.

The entities stated as 'Knowledge, knowable, knower' [18.18] are indeed restated as 'Knowledge, action, and agent'. Since knowership and agency are merely difference of states, by the statement of knowledge itself the knower is established, hence it is not stated here; and because the word knowable is about action. Instrument (Karana) is not divided separately because it is entered into action.

Due to lack of proof for intending Sankhya doctrine by the word 'Guṇasaṅkhyāna', and due to uselessness in the context, and due to lack of entry of knowledge etc. in the enumeration of the nature of Gunas, it is said 'enumeration of effects of Gunas'.

'Yathāvac chṛṇu' — pay attention worthy of hearing as it is, this is the meaning. He states the mode intended by 'yathāvat' — 'Guṇato bhinnāni' (distinct by Gunas).

आगामी श्लोकों में विवेच्य विषय को यहाँ केवल सूचित किया गया है। चतुर्दश अध्याय में प्रकृति के सत्त्व? रज और तम इन तीन गुणों के लक्षण? व्यापार एवं प्रभाव का विस्तृत वर्णन किया गया था। इन तीन गुणों में से किसी एक के आधिक्य के कारण अथवा इनके विभिन्न अनुपात में संयोग से? या फिर इनके प्राधान्य के क्रमपरिवर्तन के कारण ही विभिन्न व्यक्तियों के स्वभाव तथा कार्यों में इतना वैचित्र्य दिखाई देता है। इतना ही नहीं? अपितु किसी एक व्यक्ति के जीवन में भी समयसमय पर इन गुणों के कारण परिवर्तन होता रहता है।यहाँ गुणसंख्याने शब्द से कपिल मुनि जी का सांख्यशास्त्र अभिप्रेत है। सांख्य दर्शन में त्रिगुणों के व्यापार का विशेष वर्णन किया गया है। यथावत् का अर्थ है यथान्याय और यथाशास्त्र? अर्थात् शास्त्र और युक्ति से युक्त। अर्जुन तो उपदेश का श्रवण कर ही रहा था? तथापि शृणु कहने का अर्थ यह प्रतीत होता है कि भगवान् चाहते हैं कि अर्जुन आगे के विषय को विशेष ध्यान देकर सुने। विवेच्य विषय का विशेष महत्त्व है।सर्वप्रथम त्रिविध ज्ञान बताते हैं

Now to show the difference of even these six briefly due to difference of Gunas, He says — 'Jñānam'.

Wherein is the enumeration — determination — of Gunas, there in the Sankhya doctrine whatever knowledge etc. is said to be threefold, listen to that — this is the connection.

By 'Jñānam', the instrument in knowledge and action is stated as twofold.

Similarly 'Karma' — knowable and effect. And 'Kartā' — knower and doer.

Since the use of 'Knowledge, action' etc. in the context is not apparent, showing that he says — 'Punaḥ'.

Because difference of Gunas was stated before also as means to liberation, 'punaḥ' (again) is said.

By the word 'Guṇasaṅkhyāna', the Kapila scripture is stated, with this idea he says — 'Guṇa'.

And that is intended as Vedic.

Now the nature of three Gunas is to be stated for the two triads — knowledge-knowable-knower and instrument-action-agent; so briefly summarizing both, He promises their triguna nature — 'Jñānaṃ karma ca'.

Knowledge is explained before. Knowable is also included right here, because knowability is conditioned by knowledge. Karma — action — stated in 'Threefold collection of action'. By 'ca', instrument and object-factor are included right here, because factor-ness is conditioned by action. Agent — executor of action; by 'ca' knower also.

Although agent is conditioned by action, separate statement of triguna nature is to remove the self-hood imagined by the delusion of bad logicians. For they think 'Agent alone is Self'.

'Guṇāḥ' — Sattva, Rajas, Tamas — are fully explained — propounded — by difference of effects wherein, that is 'Guṇasaṅkhyāna' — Kapila's (scripture); therein knowledge, action and agent are said to be threefold only by difference of Gunas — by difference of Sattva, Rajas, Tamas.

The emphasis 'eva' is to prevent other kinds. Although Kapila scripture is not authority in the subject of oneness of Supreme Brahman, still in describing the unreal secondary differences of Gunas it holds empirical validity, so for the praise of the meaning to be spoken, it is said 'Proclaimed in Gunasankhyana'. This is famous in other systems also, not only in this system — this is praise.

'Yathāvat' — according to scripture — listen, be attentive to hear. 'Tāni' — knowledge etc.; by word 'api' their varieties and those created by difference of Gunas; here and thus non-redundancy should be seen.

In the fourteenth chapter, by 'There Sattva being stainless' etc., the mode of Gunas being cause of bondage was described; for describing the Jivanmukta state of one beyond Gunas. In the seventeenth again, by 'Sattvic men worship gods' etc., through description of threefold nature caused by Gunas, it was said that abandoning demoniac Rajasic and Tamasic nature, divine Sattvic nature is to be acquired by serving Sattvic food etc. But here, to show that for the Self naturally beyond Gunas there is no connection with action, factors, and fruit — it is said that all of them are indeed composed of three Gunas, there is no other form by which there could be connection with Self — this is the distinction.

Now He says that the triad of knowledge etc. is also threefold each by difference of three Gunas — 'Jñānam'. 'Jñānam' means; 'karma' action; 'kartā' person; this triad also is threefold indeed by difference of Gunas — by difference of Sattvic etc.

'Guṇasaṅkhyāne' — Gunas are enumerated — described or counted — by difference of effects wherein, in that Sankhya scripture they are spoken; them also — those stated there — 'yathāvat' — as spoken by Me — listen.

By saying 'Listen to those also spoken in Sankhya', it is indicated that of the threefold nature spoken by Himself in the seventeenth chapter, actions become producers of qualification for Nirguna, but not these — thus they are to be heard for knowledge of difference in nature.

'Jñānaṃ karma ca'; Karma is action, not the technical factor 'most desired object'; and Agent is executor of actions; 'tridhā eva' — threefold only. The emphasis (eva) is for showing the absence of another class apart from Gunas. 'Guṇabhedataḥ' — by difference of Sattva etc., this is the meaning.

'Procyate' — is stated; 'guṇasaṅkhyāne' — in Kapila's scripture. That Gunasankhyana scripture also is indeed authority regarding the subject of Gunas and enjoyer. Although it contradicts regarding the subject of oneness of Supreme Brahman, still since those Kapilas are experts in describing the secondary operations of Gunas, that scripture also is accepted for the purpose of praising the meaning to be spoken, so there is no contradiction.

'Yathāvat' — according to logic, according to scripture — listen; 'tānyapi' — knowledge etc., their varieties, created by difference of Gunas — listen; make the mind concentrated on the meaning to be spoken, this is the meaning.

Now the threefold nature of knowledge is stated first —

'Jñānam' etc. The previously mentioned knowledge, action being performed, [and] the agent performing it, are said to be of three kinds only according to the difference of Gunas like Sattva etc.

'Guṇasaṅkhyāne' — in Sankhya, this is the meaning.

ज्ञानम् knowledge? कर्म action? च and? कर्ता actor? च and? त्रिधा of three kinds? एव only? गुणभेदतः according to the distinction of Gunas? प्रोच्यते are declared? गुणसंख्याने in the science of Gunas (Sankhya philosophy)? यथावत् duly? श्रृणु hear? तानि them? अपि also.Commentary The three alities overpower the whole of creation with their special nature and bring it entirely under their control. The nature of action? the actor and his knowledge are threefold according to the Gunas that is predominant. If all the three are Sattvic? then the action will not bind the man.Karta The doer of the actions.The science of the Gunas here referred to is Kapilas system of philosophy. Though the Sankhya system is opposed to Vedanta with reference to the Supreme Truth? viz.? the oneness or nonduality of Brahman? yet it is an authority on the science of the Gunas.I shall describe knowledge? action and actor? as also their various distinctions caused by different Gunas? scientifically and rationally. Hear My teachings? O Arjuna? with rapt attention. You will be immensely benefited.

Jnanam, knowledge; karma, action-not the objective case in the technical sense, which is defined as 'that which is most cheirshed by the subject'; and karta, agent, the accomplisher of actions; procyate, are stated; guna-sankhyane, in the teaching about the gunas, in the philosophy of Kapila; to be eva, only (-only is used for emphasis, by way of showing that they have no classification other than that based on the gunas-); tridha, of three kinds; guna-bhedatah, according to the differences of the gunas, i.e. according to the differences of sattva etc.
Even that philosophy teaching about the gunas is certainly vaild so far as it concerns the experiencer of the gunas, though it is contradictory so far as the non-duality of the supreme Reality, Brahman, is concerned. Those followers of Kapila are acknoweldge authorities in the ascertainment of the functions of the gunas and their derivatives. Hence, that scripture, too, is being referred to by way of eulogy of the subject-matter going to be spoken of. Therefore there is no contradiction.
Srnu, hear; tani, about them; api, also; yathavat, as they are, as established by reason and as propounded in the scriptures. Hear about knowledge etc. and all their diversities created by the differences of the gunas. The idea is , 'Concentrate your mind on the subject going to be taught.'
And now the threefold classification of knowledge is being stated:

The knowledge of action which ought to be done, the act to be performed, and the performer of the act are threefold, each of them being divided in accordance with Sattva etc., Listen about these, which are differentiated according to the Gunas.